Perseteruan Voltaire terhadap Islam dan Nabi Muhammad
Abstract
Islam in Western thought has a very bad brand image and relative image. One western figure named Voltaire included an orientalist who insulted the Prophet Muhammad and the religion of Islam. The study aimed to find out specifically about Voltaire's understanding of the Prophet Muhammad and the religion of Islam, factors that influenced Voltaire in committing insults. The approach of the method chosen in this study is qualitative method, while the data used is sourced from literature review in the form of works written by Voltaire himself and the works of others on the work and thoughts of Voltaire. The results of the study said Voltaire initially hated Islam by mentioning the nascent religion and also called the Prophet Muhammad as a perverted many marrying women, girls and widows. Voltaire's reason for doing so was that he wanted to criticize the church's inappropriate policies through the issue of insulting Islam and the Prophet Muhammad. At the end of his history Voltaire upheld the tolerance of Islam and did not exist in Protestantism that is, Caliph Umar allowed Jews and Christians full freedom of conscience after the conquest of Jerusalem.
Abstrak
Agama Islam dalam pemikiran Barat mempunyai brand image dan citra relatif yang sangat buruk. Salah satu tokoh Barat yang bernama Voltaire termasuk seorang orientalis yang menghina Nabi Muhammad dan agama Islam. Penelitian ini bertujuan untuk mengetahui secara khusus tentang pemahaman Voltaire terhadap Nabi Muhammad dan agama Islam dan faktor yang mempengaruhi Voltaire dalam melakukan penghinaan. Pendekatan metode yang dipilih dalam penelitian ini adalah metode kualitatif. Adapun data yang digunakan bersumber dari telaah kepustakaan berupa karya-karya yang ditulis sendiri oleh Voltaire dan karya-karya orang lain terhadap karya dan pemikiran Voltaire. Hasil penelitian menyebutkan Voltaire pada awalnya membenci Islam dengan menyebut agama yang baru lahir dan Nabi Muhammad sebagai seorang yang mesum dan menikah dengan banyak perempuan, baik gadis maupun janda. Alasan Voltaire berpendapat demikian karena dia ingin mengkritik kebijakan-kebijakan gereja yang tidak sesuai, menurutnya melalui isu menghina Islam dan Nabi Muhammad. Pada akhir hidupnya, Voltaire menjunjung tinggi toleransi yang ada pada agama Islam dan tidak ada pada agama Protestan seperti Khalifah Umar mengizinkan kebebasan dalam pelaksanaan agamanya bagi orang beragama Yahudi dan orang beragama Kristen, hal ini terjadi setelah penaklukkan Yerusalem.
Keywords
Full Text:
PDFReferences
Aldridge, A. O. (1978). Problems in Writing The Life of Voltaire: Plural Methods and Conflicting Evidence. biography, 1(1), 5–22.
Aldridge, A. O. (2015). Voltaire and the Century of Light. Princeton University Press.
Arkush, A. (1993). Voltaire on Judaism and Christianity. AJS Review, 18(2), 223–243.
Badley, G. (2009). A place from where to speak: The university and academic freedom. British Journal of Educational Studies, 57(2), 146–163.
Bakircioglu, O. (2008). Freedom of expression and hate speech. Tulsa J. Comp. & Int’l L., 16, 1.
Barbour, R. (2007). Moral and political philosophy: Readings of Lucretius from Virgil to Voltaire. The Cambridge Companion to Lucretius, 149–166.
Beddu, S. (2019). Implementasi pembelajaran higher order thinking skills (HOTS) terhadap hasil belajar peserta didik. Jurnal Pemikiran Dan Pengembangan Pembelajaran, 1(3), 71–84.
Brewer, D. (2009a). The Voltaire effect. Dalam The Cambridge Companion to Voltaire (hlm. 205–218). Cambridge University Press.
Brewer, D. (2009b). Voltaire, War Correspondent at Large. PMLA, 124(5), 1847–1850. https://www.jstor.org/stable/25614413
Burns, R. E. (1963). The Catholic Relief Act in Ireland, 1778. Church History, 32(2), 181–206. https://doi.org/10.2307/3163622
Cami, E. (2013). Moments of Islamic and Orientalist Discourse in the Anticlerical Perspective of Voltaire. Academic Journal of Interdisciplinary Studies, 2(2), 515–515.
de Senarclens, V. (2019). Päpstlicher Segen für eine Tragödie der Aufklärung? Voltaires Le Fanatisme, ou Mahomet le Prophète und die verworrene Episode ihrer Rezeption. Katholische Aufklärung in Europa und Nordamerika, 439–456.
Donner, F. M. (2012). Muhammad and the Believers: At the Origins of Islam. Harvard University Press.
Dwiastuti, R. (2017). Metode Penelitian Sosial Ekonomi Pertanian: Dilengkapi Pengenalan Metode Penelitian Kuantitatif, Kualitatif, dan Kombinasi Kuantitatif-kualitatif (Pertama). Universitas Brawijaya Press.
Dynes, R. R. (1999). The dialogue between Voltaire and Rousseau on the Lisbon earthquake: The emergence of a social science view.
Franco, B. (2006). Ambivalences du classicisme: Mahomet, de Voltaire à Goethe. Etudes germaniques, 3, 367–380.
Gottlieb, S. Y.-A. (2005). Two Versions of Voltaire: W. H. Auden and the Dialectic of Enlightenment. PMLA, 120(2), 388–403. https://www.jstor.org/stable/25486167
Hammerbeck, D. (2003). Voltaire’s Mahomet, the Persistence of Cultural Memory and Pre-Modern Orientalism. Agora: An Online Graduate Journal, 2(2), 24.
Heymann, H. G. (1982). Voltaire: A Biography. Biography, 5(2), 176–179.
Hugo, V. (1901). The Works of Voltaire, Vol. I (Candide) | Online Library of Liberty. https://oll.libertyfund.org/title/fleming-the-works-of-voltaire-vol-i-candide
Hulliung, M. (2001). 3 Rousseau, Voltaire, and the Revenge of Pascal.
Ismail, Z. (2020). Diplomasi Agama Jawa Barat Melalui Program English For Ulama Dalam Upaya Mengurangi Islamophobia Di Inggris.
James, E. D. (2006). OEuvres completes de Voltaire, 30C. OEuvres de 1746-1748 (III). French Studies: A Quarterly Review, 60(1), 113–114.
Jannah, M. (2014). Gambaran Perbudakan Sebagai Cerminan Kehidupan Voltaire Dalam Roman Candide Ou L’optimisme. Jurnal Ilmiah Mahasiswa FIB, 6(7).
Kjørholt, I. H. (2014). Naturally free, politically unfree.: Voltaire’s Quakers and the modern discourse of human rights. Dalam C. Dahl & T. A. Nexö (Ed.), To Be Unfree (hlm. 157–176). Transcript Verlag. https://www.jstor.org/stable/j.ctv1fxkng.11
Langille, E. (2007). Voltaire’s Satire On Frederick The Great.
Leichman, J. M. (2018). The Mahomet Paradox: The Necessity of an Impossible Text. Studies in Eighteenth-Century Culture, 47(47), 251–255.
Levin, P. T. (2011). “Mahomet the Imposter”: Old and New in Seventeenth- and Eighteenth-Century European Images of Islam. Dalam P. T. Levin (Ed.), Turkey and the European Union: Christian and Secular Images of Islam (hlm. 123–155). Palgrave Macmillan US. https://doi.org/10.1057/9780230119574_5
Mahrenholtz, R. (1885). Mahomet von Voltaire. JSTOR.
Mairuhu, S., & Tinangon, J. J. (2014). Analisis Penerapan Metode Penyusutan Aktiva Tetap Dan Implikasinya Terhadap Laba Perusahaan Pada Perum Bulog Divre Sulut Dan Gorontalo. Jurnal EMBA: Jurnal Riset Ekonomi, Manajemen, Bisnis dan Akuntansi, 2(4).
Marshall, J. (2018). Voltaire, priestcraft and imposture: Christianity, Judaism, and Islam. Intellectual History Review, 28(1), 167–184.
Morris, K. (2015). Superstition, Testimony, and the Eighteenth-Century Vampire Debates. Preternature: Critical and Historical Studies on the Preternatural, 4(2), 181–202. https://doi.org/10.5325/preternature.4.2.0181
Pierse, S. (2009). Breaking Away from Battles: Voltaire and the Everyday in History. Eighteenth-Century Ireland / Iris an dá chultúr, 24, 84–99. https://www.jstor.org/stable/27806956
Prawira, A., & Maryati, I. (2019). Analysis of High School History Grade XI Using Ernest Renan’s Nationalism Approach. HISTORIKA, 22(2), 1–20.
Rahman, M. L. (2016). Konsep Belajar Menurut Islam. AL-MURABBI: Jurnal Studi Kependidikan dan Keislaman, 2(2), 230–250.
Rijal, S. (2015). Al-Palimbani, The National Islamic Thinker in The 18Th Century and His Divinity Concept. Research on Humanities and Social Sciences, 5(10), 138–142.
Rijal, S. (2019). Metode Falsafat: Alternatif Pemetaan Realita Kehidupan Sosial Keagamaan. Jurnal Ilmiah Islam Futura, 1(1), 90–95.
Rosenthal, J. (1955). Voltaire’s philosophy of history. Journal of the History of Ideas, 151–178.
Rowbotham, A. H. (1932). Voltaire, sinophile. Publications of the Modern Language Association of America, 1050–1065.
Sakmann, P. (1971). The problems of historical method and of philosophy of history in Voltaire [1906]. History and Theory, 11, 24–59.
Salda, M. I. (2020). Tradisi Zikir dan Pengajian Kitab Turast Malam Kamis di Dusun Papringan. Jurnal Living Hadis, 5(1), 79–103.
Sanjabi, M. B. (1995). rereading the Enlightenment: Akhundzada and his Voltaire. Iranian Studies, 28(1–2), 39–60.
Schrembs, J. (1934). The Catholic Philosophy of History. The Catholic Historical Review, 20(1), 1–22. https://www.jstor.org/stable/25013250
Seznec, J. (1947). Voltaire and Fragonard: Notes on a Legend. Journal of the Warburg and Courtauld Institutes, 10, 109–113. https://doi.org/10.2307/750397
Shank, J. B. (2009). Voltaire.
Solomon, R. C., & Higgins, K. M. (1996). A short history of philosophy.
Spink, J. S. (2013). French free-thought from Gassendi to Voltaire. Bloomsbury Publishing.
Tobin, R. W. (1961). The Sources of Voltaire’s" Mahomet". The French Review, 34(4), 372–378.
Waddicor, M. H. (1977). Magdy Gabriel Badir," Voltaire et l’Islam"(Book Review). The Modern Language Review, 72(1), 190.
Wade, I. O. (2015). Intellectual Development of Voltaire. Princeton University Press.
Watts, G. B. (1926). Notes on Voltaire. Modern Language Notes, 41(2), 118–122.
Wells, B. W. (1895). The Age of Voltaire. The Sewanee Review, 3(2), 129–156. https://www.jstor.org/stable/27527836
Wilewski, S. (2011). Self-Fashioned Voltaire—"With a Name Like Yours, You Might Be Any Shape, Almost".
Williams, D. (1985). Biography and the Philosophic Mission: Condorcet’s Vie de Voltaire. Eighteenth-Century Studies, 18(4), 494–502.
DOI: http://dx.doi.org/10.22373/jpi.v2i1.12854
Refbacks
- There are currently no refbacks.
Copyright (c) 2022 Maulana Iban Salda, Syamsul Rijal, Taslim HM. Yasin
This work is licensed under a Creative Commons Attribution-NonCommercial-ShareAlike 4.0 International License.
Redaksi Junal Pemikiran Islam (JPI): Gedung Fakultas Ushuluddin Lantai 1, Program Studi Aqidan dan Filsafat Islam Fakultas Ushuluddin dan Filsafat, UIN Ar-Raniry. Jln. Lingkar Kampus, Kopelma Darussalam Banda Aceh, Aceh 23111.Telp. (0651)7551295. eMail: [email protected]
This work is licensed under a Attribution-NonCommercial-ShareAlike 4.0 International (CC BY-NC-SA 4.0).